Article 3 is right to equality and prohibition against impermissible discrimination

a) It is best described by the commands of Umar (ra) which have contributed greatly to the formation of Islamic legal system. It was in a letter that Umar (ra) mentioned these guidelines which is a total and accurate extraction of many Divine texts put together in a coherent and systematic manner each consistent with the other. The letter1 stated “From the second Caliph, Omar bin al-Khattab, the servant of Allah to Abdullah bin Qais. Peace be unto you. Sentencing judgements among [disputing] people is a precise and obligatory act that should be followed and executed properly. You should [try your best to] understand the people present before you. Furthermore, [realize that] none will benefit from a right that is not [properly] executed. Give equal looks and seating to [disputant] people in your court so as an influential person may not think to take advantage because of his [super] status. Moreover, a weak person will not despair of [obtaining] justice in your court. The plaintiff must present a proof of evidence. A defendant must take an oath if rejected and denied the claim of the plaintiff. Disputing people may choose to compromise between one another. However, no compromise is acceptable if it renders an unlawful item lawful or vices versa. If you pass a judgement one day, but upon reviewing it on the next, you discover that you made a mistake and the right sentence is not what you passed as a verdict before, then [reopen the case] and pass the right sentence. You should realize that returning to the right sentence and judgement is [much] better than indulging deeper in the falsehood. Try to understand the confusing matters that have no text to support them either from Qur'ân or from Sunnah, traditions of the Prophet (peace and blessings of Allah be upon him). You should study the resembling rulings(Qiyas), sentences and similar cases (Istiqra and Qiyas), then assess according to these after obtaining a proper knowledge. Try to choose the most beloved items to Allah and those, which are closest to the truth. Offer a chance to a plaintiff who claims a matter that is not currently present by setting a definite time for him to prove it. If such a plaintiff produces his proof of evidence, adjudicate the case in his favor. If not, then judge against his case. [You must know that] all Muslims are trustworthy insofar as the testimony is concerned, except for a person who is lashed for committing any shameful act in the Islamic society, or a person who is known for false testimonies, or a person who is either a relative or distantly related to the plaintiff. [You should also know that] Allah (subhanahu wa ta'ala) takes care of all hidden secrets of people and helps you [to judge] by using proofs of evidence. Furthermore, you must not worry, become intolerant, or complain by disputing people for rightful matters where Allah reward for being patient and pleased with the results. [You must also know that] if a person has a good innersole with Allah (subhanahu wa ta'ala) , Allah will [surely] improve the relations of that man with the public” b) The concept of wage is rather contractual. It is between the employer and the employee based on mutual agreement of the wages. Should the state intervene to setup this wage? It is best decided in every context in which the state is in it's existence. c) The main thing here is opportunity to work for all people. One of the names of Allah Supreme is the Sustainer and there is no reason why Islamic state should bar one from his sustenance. One hadith is persuasive and a guidance to take the policy of job creation Anas ibn Malik reported: A man from the helpers came to the Prophet, peace and blessings be upon him, and begged from him. The Prophet asked, “Have you nothing in your house?” He replied, “Yes, a piece of cloth, a part of which we wear and a part of which we spread on the ground, and a wooden bowl from which we drink water.” He said, “Bring them to me.” He then brought these articles to him and he took them in his hands and asked, “Who will buy these?” A man said, “I will buy them for one coin.” He said twice or thrice, “Who will offer more than one coin?” A man said, “I will buy them for two coins.” He gave these to him and took the two coins and, giving them to the helper, he said, “Buy food with one of them and hand it to your family, and buy an axe and bring it to me.” He then brought it to him. The Messenger of Allah fixed a handle on it with his own hands and said, “Go and gather firewood and sell it and do not let me see you for a fortnight.” The man went away and gathered firewood and sold it. When he had earned ten coins, he came to him and bought a garment with some of them and food with the others. The Messenger of Allah, peace be upon him, then said, “This is better for you than that begging should come as a spot on your face on the Day of Judgment. Begging is right only for three people: for one who is in grinding poverty, or for one who is in severe debt, or for a painful compensation for killing.”21Reported by Dar-Qutni and Baihaqi. The hadith has been judged as authentic. 2Abu Dawood.